TheRamadanOfShaykhAl-hadithMuhammadZakariyyaKandhelviAndOurEldersByShaykhDrMuhammadIsmailMemonMadani
TheRamadanOfShaykhAl-hadithMuhammadZakariyyaKandhelviAndOurEldersByShaykhDrMuhammadIsmailMemonMadani TheRamadanOfShaykhAl-hadithMuhammadZakariyyaKandhelviAndOurEldersByShaykhDrMuhammadIsmailMemonMadani
Chapter Eightassociated with Ĥađrat for over 35 years and now spend most ofyour time in his company. Despite that, you mentioned that youcould not gain benefit from him. This last sentence may makepeople lose hope that if one person couldn’t gain anything after35 years, what are we going to gain in a short period of time. Iunderstand that you said this in humility, but the problem is thatif anyone [of the listeners] takes it seriously he will put himselfin harm.” I began to cry and responded, “Shaikh, I am sittingin the masjid; I am in i‘tikāf and am fasting, do you think I amso bad that I would lie while in this state. I swear by the nameof Allah u, that I have written the truth and am not trying tobe humble.” The reality is that I did not benefit because I didnot fulfill the conditions that are necessary for one to benefitfrom his shaikh. Remember, this is nothing new. I even wrotethat once Shaikh Sher Muĥammad asked Shaikh Sahāranpūrī,“Why are the children of shaikhs and scholars [like myself sinceI have had longtime relations with the scholars] deprived of thebenefits of this path?” He replied, “The children of the shaikhsthink themselves big sufis once their fathers pass away and asfor the scholars, they become oblivious to everything aftergaining knowledge of the Dīn.” Once they learn the Dīn ofAllah u, they become complacent and ignorant of yet anotherpath they must tread which is crucial to their success. If theydo not traverse this path, their knowledge of Dīn becomes atribulation for them and their actions meaningless and futilelike a peel thrown in the refuse. When a person does not feeland understand the importance of something, how is he goingto produce the will to do it? Without the will to do something[to attain the objective of this path] not even a shaikh’s wifeor son can achieve anything, let alone a murīd spending 10-20years with his shaikh.I never understand how scholars can be so lax in this matterwhen they know [and even teach] the hadith of Jibrā’īl e 4242 Abū Huraira g narrates that, “once the Blessed Prophet s was sitting69
the ramadan of shaikh muĤ ammud zakariyyĀin which it states that iĥsān is the highest and final level ofDīn after īmān and Islam. This is something no Muslim candeny, since it is a rigorously authenticated hadith from Śaĥīĥal-Bukhārī. If one wants to gain īmān , he must first learn andthen believe in the prerequisites of īmān . Likewise, to practiceIslam one must first learn the pillars of Islam and then onebegins to pray śalāt, bow [rukū‘] and prostrate [sajda]. So, ifone is to gain the level of iĥsān he must first gain knowledgeof iĥsān, then strive to attain it. I don’t understand howscholars are so complacent in the matter of iĥsān, as if to saythat they have already achieved it, when in fact they haven’teven gained knowledge about iĥsān.This issue, which clouded my understanding for sometime, wasfinally resolved for me by the blessings of my shaikh. The issueis that knowledge of an action and the action itself are two verydifferent things. And then actions are themselves of two types.One is external action such as śalāt and fasting. The knowledgeof this type of action falls under the category of jurisprudence.The second type of action is internal action [īmān , iĥsān, sincerity,love, humility, trust in Allah u etc.] and falls under the subjectof taśawwuf. The means of gaining knowledge of both types[external and internal] are the mind and the heart, the onlydifference [between the two] being the actual manifestation ofthis knowledge. Knowledge of the external actions manifest in thelimbs, making it easy to recognize the difference between one whohas only attained the knowledge [of the external actions] and onewho has actually achieved the action itself. The example for thisamongst the people when Jibrā’īl e came upon him and asked him, ‘what isīmān?’ The Blessed Prophet s replied, ‘that you believe in Allah u, His angels,that you will meet Him, in His prophet, and that you believe in the Resurrection.He asked, ‘what is Islam?’ He replied, ‘Islam is that you worship and donot liken anyone to him, establish the śalāt, pay the zakāt, and fast in Ramadan.’Jibrā’īl e asked, ‘what is iĥsān?’ the Blessed Prophet s replied, ‘that you worshipAllah u as if you see Him, and that if you cannot see Him, that He seesyou…’” [Bukhārī, Su’āl Jibrā’īl e al-Nabiyy s]70
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Chapter Eightassociated with Ĥađrat for over 35 years and now spend most ofyour time in his company. Despite that, you mentioned that youcould not gain benefit from him. This last sentence may makepeople lose hope that if one person couldn’t gain anything after35 years, what are we going to gain in a short period of time. Iunderstand that you said this in humility, but the problem is thatif anyone [of the listeners] takes it seriously he will put himselfin harm.” I began to cry and responded, “Shaikh, I am sittingin the masjid; I am in i‘tikāf and am fasting, do you think I amso bad that I would lie while in this state. I swear by the nameof Allah u, that I have written the truth and am not trying tobe humble.” The reality is that I did not benefit because I didnot fulfill the conditions that are necessary for one to benefitfrom his shaikh. Remember, this is nothing new. I even wrotethat once Shaikh Sher Muĥammad asked Shaikh Sahāranpūrī,“Why are the children of shaikhs and scholars [like myself sinceI have had longtime relations with the scholars] deprived of thebenefits of this path?” He replied, “The children of the shaikhsthink themselves big sufis once their fathers pass away and asfor the scholars, they become oblivious to everything aftergaining knowledge of the Dīn.” Once they learn the Dīn ofAllah u, they become complacent and ignorant of yet anotherpath they must tread which is crucial to their success. If theydo not traverse this path, their knowledge of Dīn becomes atribulation for them and their actions meaningless and futilelike a peel thrown in the refuse. When a person does not feeland understand the importance of something, how is he goingto produce the will to do it? Without the will to do something[to attain the objective of this path] not even a shaikh’s wifeor son can achieve anything, let alone a murīd spending 10-20years with his shaikh.I never understand how scholars can be so lax in this matterwhen they know [and even teach] the hadith of Jibrā’īl e 4242 Abū Huraira g narrates that, “once the Blessed Prophet s was sitting69